me hath not been ⸫ voide but I haue labored more aboundantly then all they yet not I but the grace of God with me The note In him Gods grace is not voide that worketh by his freewill according to the motion and direction of the same grace The answer As you haue drawen fréewill from philosophie so you plant grace in the roome of that which the philosophers called right reason and you giue vnto it no more then they did to right reason that is to mooue and direct the will But Paule on the contrary side so attributeth all to grace that he leaueth nothing to himselfe I haue labored saith he yet not I but the grace of God with me that is to saie which is with me 1. Cor. 15. 14. The text And if Christ be not risen againe then vaine is our preaching vaine also is your faith and we are found also ⸫ false witnesses of God c. The note So we may say if the catholike faith in all points be not true then our first apostles were false witnesses then hath our countrie beleeued in vaine all this while are all our forefathers dead in their sins perished which presupposing Christ to be God were the greatest absurditie in the worlde The answer And whie did you not say if the faith which the church of Rome at this day professeth be not in al points true for that we know you meane by the Catholike faith but you would haue your words true howsoeuer your meaning was But we denie your Romish faith to be the catholike faith By our first Apostles also you meane neither Peter nor Paul nor anie of Christes Apostles but Augustine the monke pope Gregories apostle but if his doctrine were Catholike neither yours nor ours is in all points Catholike For our forefathers which you speake of you meane those which liued of late yeeres for those of elder time knew not your faith they could not tell that the Pope could not erre they thought him subiect to the whole church they knew nothing of transubstantiation of concomitance and of a number of such toies as you of late haue coined And therefore let men vnderstand that the Catholike faith is that which Paul and Peter and the other Apostles of Christ left vnto vs taught in the scriptures and that which the first church of Christ beléeued and embraced at their hands and which the church of Rome at this day persecuteth and then your note may stand vntouched 1. Cor. 15. 42. The text For ⸫ starre differeth from starre in glorie so also the resurrection of the dead The note The glorie of the bodies of saints shall not be all alike but different in heauen according to mens merits The answer The Apostle putteth no difference here betwéene the glorified bodies of the saints but betwéene the state of our bodies afore the resurrection and after the resurrection betwixt which two states of the selfe same bodies there shalbe as great difference as betwixt the glorie of the sunne the glorie of anie other starre therefore you do but according to your accustomed order wrest this text to bring men to put confidence in their owne merits 1. Cor. 15. 44. The text It is sowen a naturall bodie it shall rise a spirituall bodie The note As to become spirituall doeth not take away the substance of the bodie glorified no more when Christes bodie is said to be in spiritual sort in the sacrament doth it import the absence of his true bodie substance The answer Hungrie dogges eate durtie puddings this stuffe must serue where better can not be had Our bodies though spiritual and configured as you call it to the bodie of his glorie yet are true bodies not in manie places at once whereof it followeth that Christes bodie being a true glorified bodie is not in manie places at once for that can not stand with the trueth of his bodie 1. Cor. 15. 5◠The text This I say brethren that flesh and blood can not possesse the kingdome of God neither shall corruption possesse incorruption The note Flesh and blood signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam The answer If you should light on men as froward and contentious as your selues they might with as great reason contend with you for the litterall sense of flesh and blood as you do for the litterall sense of This is my bodie which spéech being of a Sacrament you will by no means admit to be of the same nature and to haue like interpretation as all other spéeches of Sacraments haue 1. Cor. 16. 2. The text In ⸫ the first of the Sabaoth let euerie one of you put a part with him selfe laying vp what shall well like him that not when I come collections be made The note That is Sunday Hierome q. 4. Hedibiae So quickelie did the Christians keepe Sunday holie day and assembled to diuine seruice on the same The answer For Sunday that it was appointed by the Apostles to bée kept for the Saboath that it was so solemnized in their times it is manifest you needed not Saint Hieroms authoritie for it sauing that you loue to vse the fathers where you least need them 1. Cor. 16 8. The text But I will tarie at Ephesus till Pentecost The note The heretikes and other new fangled striue amongst themselues whether Pentecost signifie here the terme of fiftie daies or els the Iewes holie day so called But it commeth not to their minds that it is most like to be the feast of Whit suntide kept and instituted euen then by the Apostles as appeareth by the fathers See Augustine epist 119. cap. 15. and 16. Ambrose in cap. 17. Lucae The answer In Augustine I find certaine mysteries in the number of fifty noted as well out of the new testament as out of the old and that the feast of Pentecost was in his time kept of Christians but what was meant by it in this place or whether the Apostles did institute that feast to be kept of Christians or not I find nothing there In Ambrose I find that the beginning of the eighth wéeke after Easter maketh the Pentecost and that Paul in this place promised to tarrie till that time and that they kept all the fiftie daies as Easter but whether by the apostles tradition or no that is left vncertain So we sée not by your fathers that the apostles instituted the feast of Whitsuntide But we sée that you loue to trouble your selues and others with trifles 1. Cor. 16. 2◠The text If any man loue not our Lord Iesus Christ be he Anathema ⸫ Maran-atha The note That is our Lord is come Hierom ep 173. Therefore Anathema to all that loue him not or beleeue not Theophilact vpon this place The answer In matter not in controuersie betwixt vs you make vnnecessarie shew of reading If you did either in loue or in faith
wise man will wander after such vncertaine steps as they lead him in Hierome taketh this place to be paradise and Hierome taketh this place not to be paradise in this place by you quoted and if your owne authour be not constant what shall we thinke of the rest Augustine can not tell whether the bosome of Abraham be paradise or hell but in reasoning the case he deliuereth thrée reasons why it should not be hell first bicause hell is named in the text in the death of the rich man and not named in the death or rest of Lazarus Secondlie bicause it is hard to finde the name of hell in scriptures taken in good part for a place of ioy and rest so that if the scriptures had said that Christ had gone into Abrahams bosome after death and had not told of the loosing of the sorrowes of death he would haue marueiled that any durst haue béene so bold as to haue affirmed that he discended into hel Thirdlie the great and wonderfull distance héere mentioned betwixt hell and Abrahams bosome it were too long and not agréeing with the breuitie which I haue hitherto vsed to rippe vp the disagréeing iudgements of the fathers whether Abrahams bosome be parcell of heauen or hell or whether it be aboue vs or beneath vs for so alwaies it is when men are vncertainlie caried after the vanitie of their owne minde and conceite they wot not whither them selues How much better had it béene for them and you to hold fast that which saint Augustine calleth the faith of the Catholikes namelie that the kingdome of heauen is a place of ioy for the faithfull and hell a place of punishment for infidels and apostataes and that a third place either for rest or punishment is vnknowne and no where found in scriptures These two places are héere liuelie described for the rich man went to hell a place of torments but Lazarus was caried into Abrahams bosome a place of ioy and rest Heauen is called Abrahams bosome bicause that God gaue him that honour to bée father of the faithfull therefore his children are said to be gathered into his bosome when together with him they are crowned with heauenlie ioy and rest the reward of his and their faith Luke 16. 25. The text And Abraham said vnto him Sonne remember that thou didst receiue ⸫ good things in thy life time and Lazarus likewise euill but now he is comforted and thou art tormented The note To be in continuall pleasures ease welth peace and prosperitie in this world is perillous and a signe of paines in the next Saint Hierome The answer You haue cited Saint Hierome at randon in a cause néedlesse we haue learned of the Apostle that God doth chastice euery child whom he receiueth and that they which in this life escape his rod are bastards and not children Séeing then Hieroms spéech is warranted by the word we acknowledge with you that continual pleasures ease welth peace and prosperitie are perillous and betokeneth that God deferreth the punishment of such to the next life Luke 16. 29. The text And Abraham said to him ⸫ They haue Moyses and the Prophets let them heare them The note Abraham had knowledge of things in earth which were not in his time as that they had Moyses and the prophets bookes which he neuer saw Augustin de cura promortuis cap. 14. The answer Augustines iudgement is that the dead know no more what we do héere then we know what they do there against which his iudgement he obiecteth this which you boldlie put downe for his assertion To which he answereth that this knowledge was extraordinarie either by relation of Moyses and the Prophets now dead and with Abraham or by ministerie of Angels which serue men héere who reueale to saints there so much as it pleaseth God to let them know What is this then to anie ordinarie knowledge of our affaires héere Which is the thing that you would faine persuade men to encourage them forward in inuocation of dead mē which you may the easilier get at their hands if you can assure them that the saints departed know their necessities and heare their praiers But how much better and trulier might you haue noted that God denieth to those to whom hée hath graunted his word extraordinarie instruction by the dead which would ouerthrow the credit of those fables whereupon your purgatorie is grounded Luke 17. 1. The text And he said to his disciples It is ⸫ impossible that scandale should not come but wo to him by whom they come The note Not of meere necessitie for then it were no fault but presupposing the great wickednesse of men it is impossible but there shalbe scandales and therefore it followeth wo to him by whom they come The answer If it were such necessitie as should exclude will then there were no fault but nowe as scandals as you tearme them are necessarie so you wilfullie and wittinglie runne into them and therefore wo to you To omit all other the séeking to murther the Lords anointed our most gratious soueraigne an horrible offence answer it and excuse it if you can Luk. 17. 19. The text And he said to him Arise go thy waies bicause ⸫ thy faith hath made thee safe The note And yet we see heere it was not onlie faith but also his thankefulnes and returning to giue glorie to God The answer We sée héere two things First the impudent boldnes of papistes that dare controll the spéech of our Lord and Sauiour Christ. Secondlie that though faith be accompanied with many other vertues yet Christ ascribeth the receiuing and embracing of safetie and such benefits as procéed from God to men to faith onlie and alone Luk. 17. 21. The text The kingdom of God commeth not with obseruation neither shall they say loe heere or lo there for loe the kingdome of God is within you The note Whiles they looke and aske for a temporall kingdome in pompe and glorie loe their king and Messias was now among them whose spirituall kingdome is within all the faithfull that haue dominion ouer sinne The answer If the kingdome of God commeth not with obseruation then how say you that it must alwaies haue a visible and a knowne succession of bishops in a place certaine which is directlie against this spéech of Christ. Luke 17. 23. The text And they will say to you Lo heere and lo there ⸫ Go not neither do ye follow after The note No man must run out of the Church after schismatikes to heare them preach Christ in corners Christs doctrine being open in al the world See annot Matthew 24. 23. The answer But all they are schismatikes who haue diuided themselues from the doctrine which Christ and his Apostles openly deliuered to the whole world therefore whether they preach openly or in corners men may not heare them nor go after them But you papists teach that whereof there is no commandement no
and one pastor The note He meaneth the Church of the Gentils The answer It is true that Christ made of Iewes and Gentils one folde and of both he and not the pope is the one only pastor and head Iohn 10. 29. The text My father ⸫ that which he hath giuen me is greater then al. The note Another reading is my father that hath giuen me c. The answer In diuers readings you choose that which is most obscure and can not carie any true sense if it be weied with the circumstances of the place and leaue that which is plaine and carieth an inestimable comfort to all that loue God and best agréeth the Gréeke originall Iohn 11. 44. The text Iesus said to them ⸫ Loose him and let him go The note S. Cyril lib. 7. cap. vlt. in Ioh. and Augustine tract 49. in Ioh. applie this to the Apostles and priests authority of absoluing sinners affirming that Christ doth reuiue none from sinne but in the church and by the priests ministerie The answer Wée beléeue that the promise of life eternall pertaineth to none but to such as are or shalbe of the Church of God and that the ordinarie meanes whereby God effectuallie calleth men to be of his church is the ministerie of his woord But we dare not tie God to his ordinarie meanes sith he extraordinarilie called Paul and others But how well this place is applied to the ordinarie authoritie of ministers or priestes in absoluing I will spare to speake for reuerence of them whom you alledge It is well that the church hath plaine euidence of scriptures for the authoritie of binding and loosing for if it staid it selfe vpon the authoritie of men wresting such places as this to that purpose it were but a poore sillie comfort that the conscience of a poore penitent sinner could reape by the churches absolution Iohn 11. 48. The text If we let him alone so all will beleeue in him and the Romans will come and ⸫ take away our place and nation The note All men but speciall nations must take heed that whiles to saue their temporall state they forsake God they loose not both as the Iewes did August tract 49. in Io. The answer Therefore we vndergo all the perils and dangers which by your stirring vp the force and might of all the popish princes in the world can bring vpon vs rather than to displease God by giuing ouer his truth wherwith he hath blessed vs least we should prouoke his heauie indignation against vs and so perish as the Iewes haue done before vs. Iohn 12. 3. The text ⸫ Marie therfore tooke a pound of ointment of right spikenard precious and annointed the feete of Iesus and wiped his feete with hir haire and the house was filled with the odour of the ointment The note Of this womans extraordinarie offices of deuotion and how acceptable they were to Christ See the annot Mat. 26. The answer Bicause those annotations are to receiue answer by themselues therefore I thought not good to touch them here Iohn 12. 7. The text Iesus therefore said Let hir alone that she may keepe it for the day of my ⸫ buriall The note The deuout offices of balming and annointing the dead bodies of the faithfull are here also allowed The answer And we do not disallow whatsoeuer in buriall serueth either for comfort of them that be aliue and for the honest and comely bringing the dead to the graue being the last duties that men can do to their faithfull friends Iohn 12. 8. The text For the poore you haue alwaies with you but me you shall not haue alwaies The note Not in visible and mortal condition to receiue almes of you and such like offices for supply of my necessitie The answer And why do you not say not in bodie nor in humanitie Bicause you would faine with some color shift of Christs bodily absence from the earth for the better safetie and defence of your reall preseâ—ce in the sacrament You are full of fathers in matters nâ—edlesse why do you not in this place so often repeated bring vs at the least one plaine place of some father affirming that he is not simply absent in bodie from vs but onely in such sort as you do imagine Is it not a secret confession that all antiquitie is against you I maruell that you are so impudent still to glory and to cry that your faith hath continued almost xvj hundred yéeres when you know that in a number of things you are not able to bring foorth any true authoritie of halfe the age Iohn 12. 20. The text And there were certaine Gentils of them that came vp to adore in the festiuall day The note We may see there a great difference where a man pray or adore at home or in the church and holy places When the Gentils also came of deuotion a pilgrimage to the temple in Hierusalem The answer Now pilgrimages are prooued and that full pithily For the Gentiles came to adore at Hierusalem When you can find such expresse commandement of God for running to saint Iames of Compostella or our Ladie of Walsingham or visiting the holie sepulchre as was for al both Iewes and conuerts then to appéere before the Lord at Hierusalem then your reason will hold Otherwise it is as much as if I should say The Iewes and conuerts of the Gentils obeied the commandement of God in going to Hierusalem at the feast daies to worship Ergo it is lawful for me to go a roging to what place of pilgrimage in the world séemeth best in mine owne eies without further warrant As for the difference of publike and priuate praier and of seruing God at home and in the common assemblies are both knowen and practised amongst vs. Iohn 12. 40. The text Therfore they ⸫ could not beleeue bicause Esay said againe he hath blinded their eies and indurated their harts c. The note If any man aske saith saint Augustine why they could not beleeue I answer roundly bicause they would not Tract 33. in Io. See annotations Matth. 13. 15. Mark 4. 12. The answer It is true that the corruption of mans will is the cause of all euill and wickednes in man But héere either your printer made a fault or your note booke deceiued you for it is in 53. treatise And I muze why you should so much couet so force Augustine to speake for you séeing that you know that of all other he is most earnest in this cause of frée will against you For in the same place he acknowledgeth the iust iudgement of God vpon them in leauing them in blindnes and not helping them to sée And teacheth vs in inquiring why God would so leaue them to crie out with the Apostle O the depth of the riches of the wisedome and knowledge of God c. Which exclamation sheweth that Augustine had an eie to somwhat more than their will yea and to such a somwhat as was not
making cleane but you will neuer leaue your lieng We do not so speake of preaching onely that we exclude any helpe which God hath giuen vs besides But you exclude the word when you tie grace to the outward worke of your vnpreaching priests And you adde a number of helps of your owne as salt spittle oile creame and such like trumperie which God neuer appointed to his church but the proud presumption of man hath brought in Iohn 15. 7. The text If you ⸫ abide in me and my words abide in you you shall aske what thing soeuer you will and it shall be done to you The note If a scismatike pray neuer so much he is not heard bicause he remaineth not in the bodie of Christ. The answer I conclude therefore that the praiers of papists are vnprofitable bicause they haue cut themselues from the ancient catholike church of Christ and therefore remaine not in his bodie Iohn 15. 20. The text If they haue persecuted me you also will they persecute if they haue kept my word ⸫ yours also will they keepe The note He foresheweth that many will not obey the churches wâ—rds and no maruell bicause they contemned Christs owne precepts The answer As the Iewes cried the temple of the Lord when they had conuerted it into a den of théeues euen so crie you The church The church But as then the prophets shewed to them by their manifold contempts of Gods coÌ„mandements that their words were lieng and counterfet words euen so we shew that your church is the synagog of sathan and prooue it bicause she will be credited both aboue the word of Christ and contrary to the word of Christ. Iohn 16. 2. The text Out of the synagogues they will ⸫ cast you The note The heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. ca. 9. 22. The answer If to excommunicate be to put men from their coÌ„munion and fellowship in seruice praier and sacraments then this casting out is excommunication and so rightly translated The cause that you in your annotations imagine that is to bring the churches excommunication into contempt is friuolous and beareth no shew of truth sith excommunication amongst vs is vsed as a principall censure of our church And you your selues cannot denie but when hypocrites haue crept into authoritie this censure is abused as your confesse saieng the excommunication of heretikes is ridiculous And I pray you what made the rulers of the Iewes afraid of this casting out Was it not bicause in common estimation they should be estéemed as none of Gods people and what else is excommunication but to make the excommunicate to be estéemed as ethnikes and publicans Iohn 16. 13. The text But when he the spirit of truth commeth ⸫ he shall teach you all truth The note If he shall teach all truth and that for euer as before 14. 16. how is it possible that the church can erre or hath erred at anie time or in any point The answer Whosoeuer followeth that truth which the spirit taught the Apostles and swarueth not there from doth not erre But with you the pope can not erre the councels cannot erre the multitude of those whom you account the pastors of your church cannot erre As though Christ by this promise had tied his spirit to theÌ„ which we denie and you are not able to prooue Their errors are as manifest as the light so grosse and palpable that they may be groped You know that some of the greatest learned of your side are driuen to distinguish betwéene the pope and a man bicause as a man he may erre as a pope he cannot Iohn 16. 23. The text Amen Amen I saie to you if you aske the father any thing in my name he will giue it you The note Vpon this the church concludeth all hir praiers per Christum Dominum nostrum euen those that be made to saints The answer Is Christ bound to you must he needes be at your commandement whither he will or no He promiseth indéed that if they aske the father any thing in his name he will giue it And can you constreine him to giue it if we aske others Can your fansie be an assured warrant for it or from whence else can you fetch any good ground for it The commandement of Christ the example of Christ the doctrine of Christ and the guiding and direction of the holie Ghost do leade vs to praie to none but to God And what are you Or what is your church that we should beléeue you against all these Iohn 17. 1. The text These things spake Iesus and lifting vp his eies into heauen he said Father the houre is come ⸫ glorifie thy sonne that thy sonne may glorifie thee The note The father glorifieth the sonne by raising him from death exalting him vp to his right hand making all creatures to bowe downe at his name and giuing him all power and iudgement The sonne againe glorifieth his father by making his honor which onely in a maner was in Ieâ—rie before now knowen to all nations The answer You papists spoile the sonne of all glorie first in taking awaie from his glorified bodie the nature of a bodie and so making it no bodie or nothing Secondly in giuing that to others for which he is aduanced to the right hand of his father Thirdlie in setting the pope a mortall man aboue him in power and iudgement You spoile the Father also of his glorie by taking the key of knowledge from the multitude and so as much as in you lieth reducing the knowledge of God againe to a verie fewe Iohn 17. 11. The text Holie father ⸫ keepe them in thy name whom thou hast giuen me that they may be one as also we The note His petition is specially to keepe the apostles and his church in vnitie and from schisâ—â—es The answer It is verie true that Christ doth commend vnto his fathers protection and defence the vnitie of his church and children Iohn 17. 19. The text And for them do I ⸫ sanctifie my selfe that they also may be sanctified in truth The note To sanctifie himselfe is to sacrifice himselfe by dedicating his holie bodie and blood to his father both vpon the crosse and in his holy Sacrament The answer To sanctifie himselfe is to separate and seuer himselfe wholy to the vses of God his father which dedication of himselfe was plainly and euidently to be séene in his whole life and in euerie action thereof Which in some sort may also be called a sacrifice as also our reasonable seruice of God is termed a sacrificing of our selues But bicause the chéefe part of his priestly 〈◊〉 in this life was put in execution in his death in his sacrifice vpon his crosse therfore by way of excellencie the chéefe point of our sanctifieng by him is attributed to the then dedicating of himselfe to God for vs. But what is this toward the
he soweth and to that end applieth the borrowed spéech of sowing and reaping To racke those spéeches beyond this his meaning is most plainely to abuse him and bewraieth the wickednes of your doctrine which cannot carrie any probable shew without racking and wresting the scriptures Galat. 6. 14. The text But ⸫ God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ by whom the world is crucified to me and I vnto the world The note Christ saith Saint Augustine chose a kind of death to hang on the crosse and to fixe or fasten the same crosse in the foreheads of the faithfull that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord Iesus Christ Expos. in Euang. Io. tract 43. The answer Bicause your superstitious abusing the signe of the crosse can not be warranted by Paule therefore Augustine must helpe wil he nill he But he meaneth none other thing then the coÌ„mon vse of the first christians who to shew how litle they were ashamed of Christ crucified did vse to crosse themselues on the forehead This will prooue but a poore proofe of your manifolde abuses of the crosse EPHESIANS Ephes. 1. 4. The text As he chose vs in him before the constitution of the world that we should be holie immaculate ⸫ in his sight in charity The note We learne here that by Gods grace men be holie and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the doctrine of the Caluinists The answer What father hath affirmed this before you This is not onely contrarie to Caluins doctrine but also to the doctrine of our Lorde Iesus Christ and his Euangelist Saint Iohn For our Lord and Sauiour Christ teacheth the children of God to praie alwaies for forgiuenes of their trespasses And saint Iohn saith if we say we haue no sinne we deceiue our selues and there is no truth in vs. Then I pray you tel vs if trespasses sins be spots how are we truely and in Gods sight immaculate otherwise then by the not imputing of our sinnes vnto vs and the imputing vnto vs of Christs righteousnes But herein you deceiue your selues and others that you estéeme not this imputed righteousnes for true righteousnes when and whereas it is the onely righteousnes in confidence wherof we may boldly appéere without spot in the presence of our God Ephes. 1. 13. The text In whom also when you had heard the word of truth the Gospell of your saluation in which also beleeuing you were ⸫ signed with the holie spirit of promise c. The note Some referre this to the grace of baptisme but to manie learned it seemeth that the Apostle alludeth to the giuing of the holie Ghost in the sacrament of confirmation by signing the baptized with the signe of the crosse and holie chrisme For that was the vse in the apostles time as else where we haue prooued annot Acts. 8. The answer The many learned that you speake of are but such as haue sold themselues and bent al their wits to defend the fornications of the whoore of Babylon And so you endeuor your selues do your best to prooue that which you speake of But lies and vntruths are not so easie to be prooued as you imagine but onlie to such as do beléeue euerie word you speake to be an oracle Your chrisme and your sacrament of confirmation were vnknown to to the apostles and not vsed by them to any such ende or purpose as you haue vsurped them vnto Ephes. 1. 23. The text And he hath subdued all things vnder his feete and hath made him head ouer all the church which is his bodie the ⸫ fulnes of him which is filled all in all The note Christ is not full whole and perfect without the church no more then the head without the bodie The answer This note is good true and comfortable if it be vnderstoode of his perfection in his mysticall bodie and not otherwise Ephes. 2. 8. The text For by grace you are saued through faith and that not of your selues for it is the gift of God ⸫ not of works that no man glorie The note It is said not of works as thine of thy selfe being vnto thee but as those in which God hath made formed and created thee August de gratia lib. arbit cap. 8. seq The answer Bicause your owne credit will not stretch to qualifie the plain spéeches of the Apostle you craue aide at Augustines hand But he is your sworne enimie and therefore meaneth to giue you verie slender helpe For in the same place he telleth vs that our good life is the grace of God fréely giuen vs that life eternal is also the grace of God fréely giuen to vs. And that God in Paule and others his déere children and saints crowned his own gifts and not their merits be you not then ashamed to enforce his spéeches against his minde â—phes 3. â—7 The text Christ ⸫ to dwell by faith in your harts The note Christ dwelleth in vs by his gifts and we be iust by those his gifts remaining and resident in vs and not by Christs proper iustice onlie as heretikes affirme The answer You wrangle for inherent iustice without all reason Christ you saie dwelleth in vs by his gifts and we are iust by those his gifts The gift that Christ dwelleth in vs by is faith as S. Paul here telleth and you assume that thereby we are iust therfore we conclude that we are iust by faith Therefore you must either confesse your manifold wrangling heretofore in reiecting iustification by faith alone bicause it is against your imagined inherent iustice or else you must confesse that you do but cauill héere when you go about to prooue inherent iustice bicause Christ dwelleth in vs by faith Ephes. 3. 17. The text Rooted and founded in ⸫ charitie The note Not faith onely must be in vs but charitie which accomplisheth all vertues The answer Who euer taught that no more vertues must be in Christians then faith onely you can not shew one And yet you are not ashamed to make your ignorant followers beléeue that wée spoile Christians of all other vertues Ephes. 4. 10. The text And that he ascended what is it but bicaâ—se he descended first into the ⸫ inferior parts of the earth The note He meaneth specially of his descending to hell The answer He meaneth by his descending into the inferiâ—â— parts of the earth his incarnation or abasing of himselfe to take vpon him our nature in the wombe of the virgin which by an Hebraisme is called the lower parts of the earth And Dauid so termeth his mothers wombe in the 139. Psalm vers 15. Ephes. 4. 2â— The text And be ⸫ renued in the spirit of your minde and put on the new man which according to God is created in iustice and holines of the truth The note The Apostle teacheth